Saint John Chrysostom : HOMILY XXX. ROM. XV. 25-27.

"But now I go unto Jerusalem to minister unto the saints. For it has

pleased them of Macedonia and Achaia to make a certain

contribution for the poor saints which are at Jerusalem. It hath

pleased them verily, and their debtors they are."

SINCE he had said that I have no longer "more place in these parts,"

and, "I have a great desire, these many years, to come unto you," but

he still intended to delay; lest it should be thought that he was

making a jest of them, he mentions the cause also why he still puts it

off, and he says, that "I am going unto Jerusalem," and is apparently

giving the excuse for the delay. But by means of this he also makes

good another object, which is the exhorting of them to alms, and

making them more in earnest about it.

Since if he had not been

minded to effect this, it had sufficed to say, "I am going unto

Jerusalem." But now he adds the reason of his journey. "For I go,"

says he, "to minister to the saints." And he dwells over the subject,

and enters into reasonings, and says that they "are debtors," and

that, "if the Gentiles have been made partakers of their spiritual

things, their duty is also to minister unto them in carnal things," that

they might learn to imitate these. Wherefore also there is much

reason to admire his wisdom for devising this way of giving the

advice. For they were more likely to bear it in this way than if he had

said it in the form of exhortation; as then he would have seemed to

be insulting them, if, with a view to incite them, he had brought

before them Corinthians and Macedonians. Indeed, this is the

ground on which he does incite the others as follows, saying,

"Moreover, brethren, we do you to wit of the grace of God bestowed

on the Churches in Macedonia." (2 Cor. viii. 1.) And again he incites

the Macedonians by these. "For your zeal," he says, "hath provoked

very many." (ib. ix. 2.) And by the Galatians in like manner he does

this, as when he says, "As I have given order to the Churches of

Galatia, even so do ye." (1 Cor. xvi. 1.) But in the case of the Romans

he does not do so, but in a more covert way. And he does this also in

regard to the preaching, as when he says, "What? came the word of

God out from you? or came it unto you only?" (ib. xiv. 36.) For there

is nothing so powerful as emulation. And so he often employs it. For

elsewhere too he says," "And so ordain I in all the Churches;" (ib. vii.

17); and again, "As I teach everywhere in every Church." (ib. iv. 17.)

And to the Colossians he says, "that the Gospel increaseth and

bringeth forth fruit in all the world." (Col. i. 6.) This then he does here

also in the case of alms. And consider what dignity there is in his

expressions. For he does not say, I go to carry alms, but "to

minister" diakonwn. But if Paul ministers, just consider how great a

thing is doing, when the Teacher of the world undertakes to be the

bearer, and when on the point of travelling to Rome, and so greatly

desiring them too, he yet prefers this to that. "For it hath pleased

them of Macedonia and Achaia, that is, it meets their approbation,

their desire. "A certain contribution," And, he does not say alms, but

"contribution" koinwnian. And the "certain" is not used without a

meaning, but to prevent his seeming to reproach these. And he does

not say the poor, merely, but the "poor saints," so making his

recommendation twofold, both that from their virtue and that from

their poverty. And even with this alone he was not satisfied, but he

adds, "they are their debtors." Then he shows how they are debtors.

For if, he says, "the Gentiles have been made partakers of their

spiritual things, their debt (A. V. duty) is also to minister unto them in

carnal things." But what he means is this. It was for their sakes that

Christ came. To them it was that all the promises were made, to them

of the Jews. Of them Christ came. (Wherefore also it said, "Salvation

is of the Jews.") (John iv. 22.) From them were the Apostles, from

them the Prophets, from them all good things. In all these things

then the world was made a partaker. If then, he says, ye have been

made partakers in that which is greater, and when it was for them

that the banquet was prepared, ye have been brought in to enjoy the

feast that was spread (Matt. xxii. 9), according to the Parable of the

Gospel, ye are debtors also to share your carnal things with them,

and to impart to them. But he does not say to share, but "to minister"

leitourUhsai, so ranking them with ministers diakonwn, and those

that pay the tribute to kings. And he does not say in your carnal

things, as he did in "their spiritual things." For the spiritual things

were theirs. But the carnal belonged not to these alone, but were the

common property of all. For he bade money to be held to belong to

all, not to those who were its possessors only.

"Ver. 28. "When therefore I have performed this, and have sealed

unto them this fruit."

That is, when I have laid it up as it were in the royal treasuries, as in

a place secure from robbers and danger. And he does not say alms,

but "fruit" again, to show that those who gave it were gainers by it. "I

will come by you into Spain." He again mentions Spain to show his

forwardness aoknon and warmth towards them.

Ver. 29. "And I am sure that, when I come unto you, I shall come in

the fulness of the blessing of the Gospel of Christ."

What is the force of, "In the fulness of the blessing? Either he speaks

of alms (Gr. money), or generally of good deeds. For blessing is a

name he very commonly gives to alms. As when he says, "As a

blessing and not as covetousness." (2 Cor. ix. 5.) And it was

customary of old for the thing to be so called. But as he has here

added "of the Gospel," on this ground we assert that he speaks not

of money only, but of all other things. As if he had said, I know that

when I come I shall find you with the honor and freshness of all good

deeds about you, and worthy of countless praises in the Gospel. And

this is a very striking mode of advice, I mean this way of forestalling

their attention by encomiums. For when he entreats them in the way

of advice, this is the mode of setting them right that he adopts.

Ver. 30. "Now I beseech you, brethren, for the Lord Jesus Christ's

sake, and for the love of the Spirit."

Here he again puts forward Christ and the Spirit, and makes no

mention whatever of the Father. And I say this, that when you find

him mentioning the Father and the Son, or the Father only, you may

not despise either the Son or the Spirit. And he does not say the

Spirit, but "the love of the Spirit." For as Christ loved the world, and

as the Father doth, so doth the Spirit also. And what is it that thou

beseechest us, let me hear? "To strive together with me in your

prayers to God for me,"

Ver. 31. "That I may be delivered from them that do not believe in

Judea."

A great struggle then lies before him. And this too is why he calls for

their prayers. And he does not say that I may be engaged in it, but "I

may be delivered," as Christ commanded, to "pray that we enter not

into temptation." (Matt. xxvi. 41.) And in saying this he showed, that

certain evil wolves would attack them, and those who were wild

beasts rather than men. And out of this he also found grounds for

another thing, namely, for showing that he with good reason took the

office of ministering to the Saints. if, that is, the unbelievers were in

such force that he even prayed to be delivered from them. For they

who were amongst so many enemies, were in danger of perishing by

famine also. And therefore there was absolute need of aid coming (or

"of his going") from other quarters to them. "And that my service

which I have for Jerusalem may be accepted of the Saints."

That is, that my sacrifice may be accepted, that with cheerfulness

they may receive what is given them. See how he again exalts the

dignity of those who were to receive it. Then he asks for the prayer

of so great a people in order to what was sent being received. And

by this he shows another point also, that to have given alms does

not secure its being accepted. For when any one gives it

constrainedly, or out of unjust gains, or for vanity, the fruit of it is

gone.

Ver. 32. "That I may come unto you with joy by the will of God."

As he had said at the beginning, "If by any means now at length I

might have a prosperous journey, by the will of God, to come unto

you" (Rom. i. 10); so here again he takes refuge in the same Will, and

says that this is why I press on and wish to be delivered from them,

that I may see you shortly, and that with pleasure, without bringing

any load of heaviness from thence. "And may with you be

refreshed."

See how he again shows unassumingness. For he does not say, I

may teach you, and give you a lesson, but that, "I may with you be

refreshed." And yet he was the very man engaged in the striving and

conflict. In what sense then does he say "that I may be refreshed

with you sunanapauswmai?" It is to gratify them on this point too,

and to make them the more cheerful by making them sharers of his

crown, and to show that the), too struggle and labor. Then, as was

always his custom to do, he adds prayer after the exhortation, and

says, Ver. 33. "Now the God of peace be with you all. Amen."

Chap. xvi. ver. 1. "I commend unto you Phebe our sister, which is a

deaconess (A. V. servant) of the church which is at Cenchrea."

See how many ways he takes to give her dignity. For he has both

mentioned her before all the rest, and called her sister. And it is no

slight thing to be called the sister of Paul. Moreover he has added

her rank, by mentioning her being "deaconess."

Ver. 2. "That ye receive her in the Lord, as becometh saints. (Gr. "the

saints.")

That is, for the Lord's sake, that she may enjoy honor among you.

For he that receives a person for the Lord's sake, though it be no

great one that he receives, yet receives him with attention. But when

it is a saint, consider what attention he ought to have shown him.

And this is why he adds, "as becometh saints," as such persons

ought to be received. For she has two grounds for her having

attention shown her by you, both that of her being received for the

Lord's sake, and that of her being a saint herself. And "that ye assist

her in whatsoever business she hath need (or "asks," krhsh of you."

You see how little he burdens them. For he does not say, That ye

despatch, but that ye contribute your own part, and reach out a hand

to her: and that "in whatsoever business she hath need." Not in

whatsoever business she may be, but in such as she may ask of you.

But she will ask in such things as lie in your power. Then again there

comes a very great praise of her. "For she hath been a succorer of

many and of myself also."

See his judgment. First come the encomiums, then he makes an

exhortation intervene, and then again gives encomiums, so placing

on each side of the needs of this blessed woman her praises. For

how can the woman be else than blessed who has the blessing of so

favorable a testimony from Paul, who had also the power to render

assistance to him who had righted the whole world? For this was the

summit of her good deeds, and so he placed it the last, as he says,

"and of "myself also." But what does the phrase of myself also"

convey? Of the herald of the world, of him who hath suffered so

much, of him who is equal to assisting tens of thousands muriois

arkountos. Let us then imitate, both men and women, this holy

woman and her that followeth, with her husband also. And who are

they?

Ver. 2. "Greet," he says, "Priscilla and Aquila, my helpers in Christ

Jesus."

To the excellence of these St. Luke also bears witness. Partly when

he says that Paul "abode with them, for by their occupation they

were tent-makers" (Acts xviii. 3); and partly when he points out the

woman as receiving Apollos, and instructing him in the way of the

Lord. (ib. 26.) Now these are great things, but what Paul mentions are

greater. And what does he mention? In the first place he calls them

"helpers," to point out that they had been sharers of his very great

labors and dangers. Then he says, Ver. 4. "Who for my life have laid

down their own necks."

You see they are thoroughly furnished martyrs. For in Nero's time it

is probable that there were thousands of dangers, at the time as he

even commanded all Jews to be removed from Rome." (Acts viii. 2).

"Unto whom not only I give thanks, but also all the Churches of the

Gentiles."

Here he hints at their hospitality, and pecuniary assistance, holding

them in admiration because they had both poured forth their blood,

and had made their whole property open to all. You see these were

noble women, hindered no way by their sex in the course of virtue.

And this is as might be expected. "For in Christ Jesus there is

neither male nor female." (Gal. iii. 28.) And what he had said of the

former, that he said also of this. For of her also he had said, "she

hath been a succorer of many, and of myself also." So too of this

woman "not only I give thanks, but also all the Churches of the

Gentiles." Now that in this he might not seem to be a flatterer, he

also adduces a good many more witnesses to these women.

Ver. 5. "Likewise greet the Church that is in their house."

For she had been so estimable as even to make their house a

Church, both by making all in it believers, and because they opened

it to all strangers. For he was not in the habit of calling any houses

Churches, save where there was much piety, and much fear of God

deeply rooted in them. And on this ground he said to the Corinthians

also, "Salute Aquila and Priscilla, with the Church that is in their

house." (1 Cor. xvi. 19.) And when writing about Onesimus, "Paul

unto Philemon, and to the beloved Apphia, and to the Church that is

in their house." (Philem. 1, 2.) For it is possible for a man even in the

married state to be worthy of being looked up to, and noble. See then

how these were in that state and became very honorable, and yet

their occupation was far from being honorable; for they were "tentmakers."

Still their virtue covered all this, and made them more

conspicuous than the sun. And neither their trade nor their marriage

susuUia cf. Phil. iv. 3) was any hurt to them, but the love which

Christ required of them, that they exhibited. "For greater love hath no

man than this, He says, that a man lay down his life for his

friends." (John xv. 13.) And that which is a proof of being a disciple,

they achieve, since they took up the Cross and followed Him. For

they who did this for Paul, would much rather have displayed their

fortitude in Christ's behalf.

Let rich and poor both hear all this. For if they who lived from their

labor, and were managers of a workshop, exhibited such profuseness

as to be of service to many Churches; what pardon can

they expect, who are rich, and yet neglect the poor? For they were

not sparing even of their blood for the sake of God's will, but thou art

sparing even of scanty sums, and many times sparest not thine own

soul. But in regard to the teacher were they so, and not so with

regard to the disciples? Nay even this cannot be said. For "the

churches of the Gentiles," he says, "thank them." And yet they were

of the Jews. But still they had such a clear eilikrinps faith, as to

minister unto them also with all willingness. Such ought women to

be, not adorning themselves with "broidered hair, or gold, or costly

array" (1 Tim. ii. 9), but in these good deeds. For what empress pray,

was so conspicuous or so celebrated as this wife of the tent-maker?

she is in everybody's mouth, not for ten or twenty years, but until the

coming of Christ, and all proclaim her fame for things such as adorn

far more than any royal diadem. For what is greater or so great, as to

have been a succorer of Paul? at her own peril to have saved the

teacher of the world? And consider: how many empresses there are

that no one speaks of. But the wife of the tent-maker is everywhere

reported of with the tent-maker (meaning perhaps St. Paul); and the

width that the sun sees over, is no more of the world than what the

glory of this woman runneth unto. Persians, and Seythians, and

Thracians, and they who dwell in the uttermost parts of the earth,

sing of the Christian spirit of this woman, and bless it. How much

wealth, how many diadems and purples would you not be glad to

venture upon obtaining such a testimony? For no one can say either,

that in dangers they were of this character, and lavish with their

money, and yet neglected the preaching. For he calls them "fellowworkers

and helpers" on this ground. And this "chosen vessel" (Acts

ix. 15) does not feel ashamed to call a woman his helper but even

finds an honor in doing so. For it is not the sex Fisei that he minds,

but the will is what he honors. What is equal to this ornament?

Where now is wealth overflowing on every side? and where the

adorning of the person? and where is vainglory? Learn that the

dress of woman is not that put about the body, but that which

decorates the soul, which is never put off, which does not lie in a

chest, but is laid up in the heavens. Look at their labor for the

preaching, the crown in martyrdom, the munificence in money, the

love of Paul, the charm Filtron they found in Christ. Compare with

this thine own estate, thy anxiety about money, thy vying with

harlots (i.e. in dress), thy emulating of the grass, and then thou wilt

see who they were and who thou art. Or rather do not compare only,

but vie with this woman, and after laying aside the burdens of grass

klohs, (for this is what thy costly dressing is), take thou the dress

from heaven, and learn whence Priscilla became such as she was.

How then did they become so? For two years they entertained Paul

as a guest: (Probably Acts xix. 10) and what is there that these two

years may not have done for their souls? What am I to do then, you

will say because I have not Paul? If thou be minded thou mayest

have him in a truer sense than they. For even with them the sight of

Paul was not what made them of such a character, but the words of

Paul. And so, if thou be so minded, thou shall have both Paul, and

Peter, and John, and the whole choir of the Prophets, with the

Apostles, associating with thee continually. For take the books of

these blessed ones, and hold a continual intercourse with their

writings, and they will be able to make thee like the tent-maker's wife.

And why speak I of Paul? For if thou wilt, thou mayest have Paul's

Master Himself. For through Paul's tongue even He will discourse

with thee. And in another way again thou wilt be able to receive this

Person, when thou receivest the saints, even when thou tendest

those that believe on Him. And so even after their departure thou wilt

have many memorials of piety. For even the table at which the saint

ate, and a seat on which he sat, and the couch on which he lay

knoweth how to pierce him that received him; even after his

departure. How then, think you, was that Shunamite pierced at

entering the upper chamber where Elisha abode, when she saw the

table, the couch on which the holy man slept; and what

religiousness must she have felt come from it? For had this not been

so, she would not have cast the child there when dead, if she had not

reaped great benefit from thence. For if so long time after upon

entering in where Paul abode, where he was bound, where he sat

and discoursed, we are elevated, and find ourselves starting off from

the places to that memory (so Field: Vulg. "the memory of that day");

when the circumstances were still fresher, what must those have

been likely to feel, who had religiously entertained him? Knowing all

this then, let us receive the Saints, that the house may shine, that it

may be freed from choking thorns, that the bed-chamber may

become a haven. And let us receive them, and wash their feet. Thou

art not better than Sarah, nor more noble, nor more wealthy, though

thou be an empress. For she had three hundred and eighteen homeborn

servants, at a time when to have two servants even was to be

wealthy. And why do I mention the three hundred and eighteen

servants? She had become possessed of the whole world in her

seed and in the promises, she had the "friend of God" (Is. xli. 8;

James ii. 23) for her husband, God Himself as a Patron, a thing

greater than any kingdom. And yet, though she was in so illustrious

and honorable estate, this woman kneaded the flour, and did all the

other servant's offices, and stood by them as they banqueted too in

the rank of a servant. Thou art not of nobler birth than Abraham, who

yet did the part of domestics after his exploits after his victories,

after the honor paid him by the king of Egypt, after driving out the

kings of the Persians, and raising the glorious trophies. And look not

to this; that in appearance the Saints that lodge with thee are but

poor, and as beggars, and in rags many times, but be mindful of that

voice which says, "Inasmuch as ye have done it to the least of these,

ye have done it unto me." (Matt. xxv. 40.) And, "Despise not one of

these little ones, because their angels do always behold the face of

My Father which is in heaven." (Matt. xviii. 10.) Receive them then

with readiness of mind, bringing as they do ten thousand blessings

to thee, through the greeting of peace. (ib. x. 12, 13.) And after Sarah,

reflect upon Rebecca also, who both drew water and gave to drink,

and called the stranger in, trampling down all haughtiness. However,

through this, great were the rewards of hospitality she received! And

thou, if thou be so minded, wilt receive even greater than those. For

it will not be the fruit of children only that God will give thee, but the

heaven, and the blessings there, and a freedom from hell, and a

remission of sins. For great, yea, very great, is the fruit of hospitality.

(Luke xi. 41.) Thus too Jethro, and that though he was a foreigner,

gained for a relation him who with so great power commanded the

sea. (Dan. iv. 27; Ex. iii. 1.) For his daughters too drew into his net

this honorable prey. (Num. x. 29.) Setting then thy thoughts upon

these things, and reflecting upon the manly and heroic temper of

those women, trample upon the gorgeousness of this day, the

adornments of dress, the costly jewelry, the anointing with

perfumes. And have done with those wanton and delicate airs, and

that mincing walk, and turn all this attentiveness unto the soul, and

kindle up in thy mind a longing for the heavens. For should but his

love take hold of thee, thou wilt discern the mire and the clay, and

ridicule the things now so admired. For it is not even possible for a

woman adorned with spiritual attainments to be seeking after this

ridiculousness. Having then cast this aside, which wives of the

lewder sort of men, and actresses, and singers, have so much

ambition in, clothe thee with the love of wisdom, with hospitality,

with the succoring of the Saints, with compunction, with continual

prayer. These be better than cloth of gold, these more stately than

jewels and than necklaces, these both make thee of good repute

among men, and bring thee great reward with God. This is the dress

of the Church, that of the playhouses. This is worthy of the heaven,

that, of horses and mules; that is put even round dead corpses, this

shineth in a good soul alone wherein Christ dwelleth. Let this then

be the dress for us to acquire, that we also may have our praise sung

everywhere, and be well-pleasing to Christ, by Whom and with

Whom, etc. Amen.